Mishnayos Challah Perek 4 Mishnah 8

שלש ארצות – are divided in the law of Hallah

מא"י ועד כזיב – that is to say, all of the Land of Israel until K’ziv, which is a strip that goes out from Acre to the northern side, and those who came up from Babylonia conquered it and sanctified it for a second time.

מפרישים חלה אחת – and it is given to the Kohen who eats it in ritual purity.

מכזיב ועד הנהר – to the eastern side and from K’ziv until Amanah on the western side. And it is not really the Land of Israel, since it was conquered by those who came up from Egypt but it was not conquered by those who came up from Babylonia, and the first sanctification was not sanctified for the time to come.

מפרישין שתי חלות – The first is burned because it is ritually impure with the defilement of the land of the heathen nations, and since those who came up from Babylonia did not capture it, the second [Hallah] is eaten, since the defilement of the first Hallah is not well-known, for it is not completely in the land of the heathens. But, if they would not separate the second Hallah which is consumed, they (i.e., people) will say that pure Terumah was burned, but when they separate the second Hallah and it is eaten, one who sees this will place upon his heart to understand the reason for the matter, or ask the Sages and they will inform him.

של אור יש לה שיעור – because this land was already holy. This appears like the Hallah of the Torah, therefore, he would separate according to the [appropriate] measure that they separate from a ritually impure dough, one out of twenty-four or [one] out of forty-eight.

ושל כהן אין לה שיעור – because this is from the words (i.e., teachings) of the Scribes/Sofrim.

ומן הנהר ומן אמנה ולפנים – that is to say, from the beginning of the river and inward from it, and similarly, from the beginning of Amanah and inward from it, which is actually outside the Land [of Israel], and we separate two Hallot and both of them are from the words of the Scribes.

אחת לאור – which is ritually impure with the impurity actually of the land of the heathens.

ואחת לכהן – in order that the Torah of Hallah not be forgotten when it is given to the Kohen.

של אור אין לה שיעור – for since both of them are from the words of the Scribes, it is better to increase with that which we give to the Kohen that is eaten and not with what is burned.

וטבול יום אוכלה – to the Hallah that is thrown into the fire belongs to outside the land of Israel. And the person who has bathed in the day time (but must wait for sunset to be perfectly clean – see Leviticus 22:7 and Mishnah T’vul Yom, Chapter 1, Mishnah 1), that is spoken of here is the Kohen who immersed for his nocturnal pollution, for the Hallah that is to be burnt in fire of outside the Land [of Israel] is not prohibited to him, other than to someone whose ritual impurity comes out upon him from his body, but someone who is impure in other impurities is permitted to eat it. Therefore, where outside of the Land [of Israel] there is a minor-age Kohen who had ever seen a nocturnal emission in his life, or the High Priest in years that immersed for his nocturnal emission, we separate one Hallah alone and give it to the Kohen. But if there is no minor-age Kohen, or a Kohen who immersed for a nocturnal emission , but there is a Kohen to whom a pollution happened, we separate two Hallot, one for the fire and it has no fixed measure, and one for the Kohen and it has a fixed measure, one out of forty-eight, according to the law of all dough that was defiled by accident. For the defilement of the land of the heathens is one that is unavoidable (i.e., by accident), and the Kohen eats it while a pollution happened, in order that the Torah of Hallah not be forgotten from Israel.

אינו צריך טבילה – And someone to whom a pollution happened is permitted [to eat] the Hallah of outside the Land of Israel. Bu the Halakha is not according to Rabbi Yosi.

ואסורה לזבים ולזבות – The Rabbis stated this, for had Rabbi Yosi permitted this for those men and women afflicted with gonorrhea, in order that it would be permitted to those whom a pollution occurred.

ונאכלת עם הזר על השלחן – and we don’t decree that placing it on the table is on account of eating.

ונתנה לכל כהן – whether to a Kohen who is a Haver/who observes the Levitical laws in daily intercourse or a Kohen who is an ignoramus, such Maimonides has explained. But the approach of the Talmud does not prove this, but rather, whether [we are dealing with] a Kohen who eats his non-sacred food in ritual purity or a Kohen who does not eat his non-sacred food in ritual purity, but we do not give any gift from the gifts of the priesthood to any ignoramus , as it is written (II Chronicles 31:4): “[He ordered the people, the inhabitants of Jerusalem] to deliver the portions of the priests and Levites, so that they might devote themselves to the Teaching of the LORD.” We do not give a portion other than Kohanim who devote themselves to the Torah of God, and similar, that which is taught in the Mishnah further on (Mishnah 9), these are given to every Kohen, [but] not to a Kohen who is an ignoramus, but to every Kohen, even though he does not eat his non-sacred food in ritual purity.